English
English version They arise simultaneously. All because they have already been attained. It is because of true practice. Because it encompasses the six positions. Question: The meaning of Ekayana (One Vehicle, the single Buddha vehicle) and Triyana (Three Vehicles, the vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas) is thus. Why is this function initiated in other teachings, such as the stages of Faith-Accomplishment and Superior Progress? Answer: In order to conveniently reveal that the Faith-Accomplishment of this One Vehicle can easily achieve Buddhahood, making it easy for people to believe and accept, it is said in other teachings first. Question: In terms of the One Vehicle Dharma, since one position contains all positions, and the mind of Faith-Accomplishment can attain Buddhahood, why is it necessary to further discuss the subsequent positions? Answer: The subsequent positions mentioned are all contained within the initial position. Just like the beginning and the end are the same. Question: If possessing the later positions allows one to attain the initial position, then conversely, possessing the initial position should allow one to attain the later positions. If one cannot attain the later positions, should one also not be able to attain the initial position? Answer: Indeed, that is the case. However, because when one attains the initial position, there is no situation where one cannot attain the later positions, therefore, attaining the later positions necessarily means attaining the initial position. Question: Why is it that when one attains the initial position, all subsequent positions are attained? Answer: In the One Vehicle, one should cultivate virtue. One practice encompasses the practice of the entire Dharmadhatu (the realm of all phenomena), and practicing all practices also encompasses one practice. This one is the many, and so on. Relying on the positions of the final teaching, seeing each other, and as one attains one position, all those positions are attained simultaneously, freely and without obstruction. Question: What One Vehicle practice allows one to cultivate all practices within one practice, and also cultivate one practice within all practices? Answer: Observing all dharmas as illusions, dreams, lightning, echoes, transformations, and so on, therefore one practice is all practices, and so on. Therefore, the Brahmacarya Chapter says: 'Observing all dharmas as illusions, and so on, as transformations. One who observes in this way can quickly attain all the merits of all Buddhas with small effort, and even at the time of initial aspiration, one attains perfect enlightenment, and so on.' Here, let's use the first two metaphors. A magician uses his power to conjure a piece of cloth and transform it into a large mountain and various kinds of animals, large and small. This large mountain is entirely made from a piece of cloth, and so are the large and small animals. Since the substance is not two, then what difference is there in their appearances? Therefore, mentioning one small animal or a large mountain, their substance is entirely contained within the cloth, just like that. An ignorant (Avidya, ignorance) magician uses his power to conjure a Dharmadhatu and transform it into various kinds of dependent (Paratantra, dependently originated phenomena) forms. A single dust particle is entirely made from a Dharmadhatu, transforming into large mountains, and so on. However, observing a single dust particle as an illusion, all dharmas such as large mountains are contained within it. Therefore, as one mentions one dharma, all dharmas of the Dharmadhatu are mentioned. Therefore, one practice is necessarily all practices, and all practices are one practice. Therefore, the Ten Acceptances Chapter says --------------------------------------------------------------------------------
Chinese
(三十)此菩萨深入诸法皆悉如幻观缘起法。于一法中解众多法。众多法中解了一法(云云)。又经云。或现须臾作百年。幻力自在悦世间。如梦喻者如人梦中见少年至老者住。然觉是刹那如梦。诸法亦复如是。故经云。处梦谓经年。觉乃须臾□。故时虽无量摄在一刹那。故知一念行即无量劫行。约时已然。余处等亦然。一乘妙义唯此留意。故得初位时同时皆得。问。若得初位得一切位。何诸经论说诸位阶降次第。答。以此经中安立诸位有二善巧。一约相就门。分位前后寄同三乘。引彼便故是同教也。二约体就法。前后相入圆融自在异彼三乘。是别教也。但以不移门而恒相即。不坏相即而恒前后。是故二义融通不相违也。问。若此信等初门即一切者。何不信位初心即得而说满心等耶。答。若自别教则不依位成。今寄三乘终教位说。以彼教中信满不退方得入位。今即寄彼得入位处一时得此一切前后诸位行相。是故不于信初心说。以未得不退不成位相。但是行故。问。信满不退方入位故说满心者应住位成佛。何名信满。答。由信成故是行佛。非位佛也(上下卷文)。问。依何等文立此成佛。答。初发心菩萨彼一念功德等(云云)。依此文立故。贤首品疏云。此是起信论三种发心中当最初信成就发心。故云初也。同下文初发 现代汉语译本 (三十)此菩萨深入诸法，皆悉如幻，观缘起法。于一法中了解众多法，众多法中了解一法（云云）。 又经中说：‘或现须臾作百年，幻力自在悦世间。’如梦境的比喻，就像人在梦中见到从少年到老年的过程，然而醒来时，感觉只是一刹那，如梦一般。诸法也是如此。所以经中说：‘处梦谓经年，觉乃须臾顷。’所以时间虽然无量，却可以摄在一刹那。因此可知一念之行，即是无量劫之行。从时间上来说是这样，其他方面也一样。一乘的精妙意义就在于此，要留意。因此得到初位时，同时得到一切位。 问：如果得到初位就得到一切位，为什么诸经论中要说诸位有阶降次第呢？ 答：这部经中安立诸位，有两种善巧。一是约相就门，分位前后，寄同三乘，引导他们方便，这是同教的说法。二是约体就法，前后相入，圆融自在，异于三乘，这是别教的说法。但是以不改变门而恒常相即，不破坏相即而恒常前后。所以这两种意义融通，不相违背。 问：如果此信等初门即是一切，为什么不信位初心就得到，而要说满心等呢？ 答：如果从自别教来说，则不依位而成。现在是寄三乘终教的位来说。因为在彼教中，信满不退，才能入位。现在就是寄彼得入位之处，一时得到此一切前后诸位的行相。所以不在信初心说，因为未得不退，不成位相，只是行而已。 问：信满不退才能入位，所以说满心者应该住位成佛。什么是信满呢？ 答：由信成就，所以是行佛，不是位佛（上下卷文）。 问：依据什么经文立此成佛呢？ 答：初发心菩萨彼一念功德等（云云）。依据此文而立。贤首品疏中说：‘这是起信论三种发心中，当最初信成就发心。’所以说是初。同下文初发。
English
English version (30) This Bodhisattva deeply enters all dharmas, viewing all as illusory, contemplating the law of dependent origination (Pratītyasamutpāda). Within one dharma, he understands many dharmas; within many dharmas, he understands one dharma (etc.). Moreover, the sutra says: 'Sometimes appearing for a moment as a hundred years, the power of illusion freely delights the world.' Like the analogy of a dream, it is like a person seeing in a dream the process from youth to old age, yet upon awakening, it feels like only an instant, like a dream. All dharmas are also like this. Therefore, the sutra says: 'In a dream, it seems like years, but upon awakening, it is only a moment.' Therefore, although time is immeasurable, it can be contained within an instant. Thus, it is known that the practice of one thought is the practice of immeasurable kalpas (aeons). This is the case in terms of time, and it is the same in other aspects. The subtle meaning of the One Vehicle (Ekāyana) lies in this, so pay attention. Therefore, when the initial stage is attained, all stages are attained simultaneously. Question: If attaining the initial stage means attaining all stages, why do the sutras and treatises speak of the stages having a sequential order? Answer: In this sutra, there are two skillful means for establishing the stages. First, based on the characteristics (lakṣaṇa), the order of the stages is provisionally aligned with the Three Vehicles (Triyāna), guiding them conveniently; this is the common teaching (Sādhāraṇa-dharma). Second, based on the essence (svabhāva) and the dharma, the stages interpenetrate each other, perfectly and freely, differing from the Three Vehicles; this is the distinctive teaching (Viśeṣa-dharma). However, without changing the gate, they are constantly identical; without destroying the identity, they are constantly sequential. Therefore, these two meanings are integrated and do not contradict each other. Question: If this initial gate of faith (śraddhā), etc., is everything, why is it not attained at the initial thought of the faith stage, but rather the stage of 'full mind' (pūrṇa-citta), etc., is spoken of? Answer: If based on the distinctive teaching itself, it is not accomplished by relying on the stages. Now, it is spoken of by provisionally relying on the final teaching stage of the Three Vehicles. Because in that teaching, one can enter the stage only after faith is fulfilled and non-regression (avaivartika) is attained. Now, it is by provisionally relying on the place where one attains entry into the stage that one simultaneously attains all the aspects of practice of these sequential stages. Therefore, it is not spoken of at the initial thought of faith, because without attaining non-regression, the aspect of the stage is not accomplished, it is only practice. Question: Since one can enter the stage only after faith is fulfilled and non-regression is attained, and it is said that the one with a 'full mind' should abide in the stage and become a Buddha, what is 'fulfilled faith'? Answer: Because of the accomplishment of faith, it is a Buddha in practice, not a Buddha in position (upper and lower volumes). Question: Based on what sutra text is this attainment of Buddhahood established? Answer: The initial aspiration Bodhisattva, the merit of that one thought, etc. (etc.). It is established based on this text. The commentary on the 'Worthy Leader' chapter says: 'This is the initial faith-accomplishment aspiration among the three types of aspiration in the Awakening of Faith treatise.' Therefore, it is called 'initial.' The same as the initial aspiration in the following text. --------------------------------------------------------------------------------
Chinese
心住及发心功德品。此约信终彼就住初。故无二也。又疏十八云。若以行摄位。即十信满心成佛如贤首品说。此之一辙非此圆教。余处总无。正是一乘宗之□例。起信论疏云。信成就发心者信在十住兼取十信。十信位中修习信心成就。发决定心即入十住初心名发心住。即十信行满名信成就。进入十住之初故云发心。问。何此品发心约信终说。答。贤首品说十信行。故约信满说。问。何此信满菩萨行德深广无边。答。疏云。有四种难。故虽是初心今此功德广大无边。一处难谓。于生死苦恼之处而能发心此生德广也。二时难谓。久已发心一向不动未足为难。今则反此故生德多也。三境难谓。能求此无限菩提以心从境故广大也。四心难谓。若发心进退不定生德不广。今则久此广大也。香象问答云。问。抄文云。约菩提心法门中得信法门至十千劫成佛者行佛非位佛等者。此约一乘行佛成时道迳十千耶。为三乘行佛成时道耶。答。诸三乘教中十千劫中十信行满更示现一乘行佛满之处耳。非三乘满佛。亦非一乘行佛满。但十千劫不动。此十千劫不可说不可说劫方行佛满成。如是八万劫等。乃至一劫二劫到等之义例可知思也。 第三理成佛 疏第三卷云。三约理则一切众生并已成竟更不新成。以余相皆尽故。意云。一切众生皆 现代汉语译本：心住及发心功德品。这是从十信位的终点到十住位的起点。所以没有第二个（发心）。又，《疏》第十八卷说：‘如果用行位来摄取，那么十信圆满之心成就佛果，就像《贤首品》所说。’这种说法并非圆教的观点。其他地方都没有这种说法。这正是一乘宗的特殊例子。《起信论疏》说：‘信成就发心者，信在十住，兼取十信。’在十信位中修习信心成就，发起决定之心，就进入十住的初心，名为发心住。也就是十信行圆满，名为信成就。进入十住的最初阶段，所以称为发心。问：为什么此品所说的发心是关于十信位终点说的？答：《贤首品》说的是十信行，所以是关于十信圆满说的。问：为什么这十信圆满菩萨的行德如此深广无边？答：《疏》中说：‘有四种难。’所以虽然是初心，但现在的功德广大无边。一是处难，即在生死苦恼之处而能发心，此生德广也。二是时难，即很久以前就已发心，一直不动，这还不足为难。现在则相反，所以生德多也。三是境难，即能求此无限菩提，以心从境，所以广大也。四是心难，即如果发心进退不定，生德不广。现在则是长久如此，所以广大也。《香象问答》说：问：抄文说：‘从菩提心法门中得到信法门，到十千劫成佛者，是行佛而非位佛等。’这是说一乘行佛成就时，道路经过十千劫吗？还是说三乘行佛成就时，道路经过十千劫？答：在各种三乘教中，十千劫中十信行圆满，只是示现一乘行佛圆满之处而已。不是三乘圆满佛，也不是一乘行佛圆满。只是十千劫不动。这十千劫是不可说不可说劫，才行佛圆满成就。像这样八万劫等，乃至一劫二劫到达等的意义，可以知道思考。《心住及发心功德品》 第三理成佛。《疏》第三卷说：‘三约理则一切众生并已成竟更不新成。以余相皆尽故。’意思是说，一切众生都已